In addition to this "internal criticism," there is also—so to speak—external criticism, that is, the criticism of scholars who are not within the Sufi (taṣawwuf) life. The general criticism that Sufi (taṣawwuf) thought has faced since its inception can be summarized with the expressions: "It is an innovation (bidʿa), there is no such thing in the religion, it was invented later."
In later years, the Sufi orders (ṭarīqa, pl. ṭuruq) were divided into true and false, and thus the existence of Sufi (taṣawwuf) life was partially accepted. However, since this classification changed according to individuals and times, it could not be sustained. For example, in the 15th century, the followers of Bedreddin were considered the most abhorred people, while in the 18th century, the Melami dervishes were the most heretical among the Ottomans. After 1826, it was the Bektashis who were to be exiled or killed.
According to many, works such as Fusūs al-Ḥikam, which were anathematized through refutations, had no connection whatsoever with Islam. The same was said of Yaridaı.
A notable debate of the 17th century concerned the gatherings of dhikr (remembrance of God) performed sitting or standing. When the scholars (ʿulamāʾ) who argued that these were not legitimate gained the support of the state, some of the Sufi lodges (tekke) in Istanbul remained closed for a long time. These debates also led to the writing of many treatises on both sides.
While Eroğlu Nuri asks in his poem, "Dervish, is there kufr (disbelief) in the dhikr circle?", Niyazi-i Mısri stated that Muhyiddin ibn ʿArabi and Shaykh Bedreddin revived the religion, and that if Fusūs is an ocean, then Yaridaı is its rivers:
Muhyiddin and Bedreddin revived the religion
Derye Niyazi Fusılı, enhandır Varidat
This section can be concluded with the following observations:
When Sufi (taṣawwuf) culture is viewed or analyzed as a whole, it is seen to consist of these four main elements:
1. Concept and Framework: Sufism (taṣawwuf) and its terminology
2. Human Element: Shaykhs and dervishes
3. Institution: Sufi lodges (tekke) and Sufi orders (tariqa)
4. Educational Methods: Discourses (sohbet) and books.
SECOND SECTION